Holy Great Martyr Demetrios of Thessaloniki in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

Wonder, amazement, awe, doxology, fullness of divine eros! These are the first impressions one receives upon coming into contact with the hymns of our Church for the Great Martyr, Myrrhgushing and Wonderworking Saint Demetrios. The spiritual wealth of the Saint is so great that the hymnographer Theophanes, with his Canon, was not sufficient to hymn the whole life of Demetrios; Saint Philotheos, Patriarch of Constantinople, was also called upon, and with a second Canon he focuses our attention primarily on the saint’s myrrhgushing. “The second canon has as its subject both encomia and supplication concerning his holy myrrh,” according to the explanatory note accompanying this Canon. Thus, faced with the wondrous person of Saint Demetrios, our Church, through its hymnographers, feels the inadequacy of precisely praising his struggles and the honors the Saint enjoys in heaven. “The mind and human speech are not sufficient, O Martyr, to recount the supernatural honors and glories that you have received.”

 

Homilies from the Menaion for Every Day of the Year: October 26

The Month of October

The 26th Day

57. The Saints Continue to Pray for Their Homeland After Departing to the Heavenly Realm

(From the Life of the Great Martyr Demetrios of Thessaloniki)

There is no doubt that all the holy saints of God loved their respective homelands and helped them during their lives in whatever ways they could; and, of course, they prayed and interceded for them before God. To prove this truth, it seems to us that it is enough to consider even our own fatherland. Who, for example, does not know the services rendered to their homeland and the prayers offered for it by the Venerable Sergius, the Holy Hierarchs of Moscow, and other Saints glorified in the Russian land? Thus, it is an indisputable truth that all the saints, during their lives, were intercessors who prayed for their respective homelands. But here is the question: did they remain the same toward their homelands after death? Did they preserve their love for them in the world after death? Do they also pray and help them there? What answer can we give to this? We shall say the following.

Homily One on the Sixth Sunday of Luke (St. John of Kronstadt)

Homily One on the Sixth Sunday of Luke 

23rd Sunday after Pentecost

By St. John of Kronstadt

And when He (Jesus Christ) had come forth onto the land, there met Him a certain man from the city, who had been possessed by demons for many years, and who wore no clothes, and did not live in a house, but in the tombs. (Luke 8:27)

Have you heard, beloved brethren, the Gospel account read today about the demoniac in the country of the Gadarenes and his healing by Jesus Christ? You have heard how the demons tormented this unfortunate man and how miserably he dragged out his wretched life. Have you seen the divine authority of Jesus Christ over the demons, over an entire legion of them, that is, several thousand, who had entered the unfortunate man? You have seen the sudden destruction of a multitude of animals, the so-called unclean animals, into which the demons entered with the Savior’s permission (Luke 8:26–39).

Homily for the Sixth Sunday of Luke (St. Innocent of Kherson)

Homily for the Sixth Sunday of Luke

23rd Sunday after Pentecost

By St. Innocent of Kherson

If there is any Gospel reading that may give rise to many objections among superficial minds, it is the one appointed for today. “How,” asks a person unaccustomed to thinking deeply, “is it possible for someone to become the dwelling place of evil spirits while still alive? Is this possible? Where, then, would the personhood of a human being be? His dignity? The very nature of a rational being? And is it not a reproach to creative Providence that it should permit such a terrible invasion of our world by evil spirits? That it should deliver such a creature as man over to their ferocity? To what purpose could this serve in the governance of the world? What would be its purpose with regard to man? With regard to the evil spirit itself? The moral existence of a human being would cease in such a case; he would lose the time necessary for his perfection and suffer torments. Is it possible that all this could exist in a world governed by the All-Wise and All-Good?”

Holy Martyrs Markianos and Martyrios in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

 

1. Saints Markianos and Martyrios lived when Saint Paul the Confessor was Patriarch of Constantinople, after the repose of Saint Alexander, during the reign of Constantius, who was Arian-minded. The holy Patriarch was exiled to Armenia and met his blessed end at the hands of the Arians, who drowned him. At that time, Saints Markianos and Martyrios were also killed by the sword on account of their Orthodox faith and were buried at the Melandisia Gate, in the district of Deuteros, within Constantinople. Later, our Holy Father John Chrysostom rebuilt the church of these Saints from its foundations.

Homilies from the Menaion for Every Day of the Year: October 25

 

The Month of October

Day 25

56. To Parishioners Living Among Schismatics

(From the Life of the Martyrs Markianos and Martyrios)

It is known that schismatics entice Orthodox Christians into schism not only through blasphemies against the Church and threats of eternal torments. No, very often their wealthy members also entice poor Orthodox Christians into schism through their wealth. A wealthy schismatic sees a poor man and says, “Come over to our faith, and you will become rich.” Or he entices him in another way. He singles out a poor Orthodox Christian and begins, by every means at his disposal, to oppress him, persecute him, take away what little he has left, and drive him to the utmost extremity. But what do you think, Orthodox Christians? In either case, should you enter into schism or not? God forbid! Know that it is better to die than to change your faith, and a hundred times better to endure every kind of deprivation than to abandon it. The saints will convince you that we speak the truth. Consider how they acted when they were enticed into schism either by promises of wealth or through deprivation.

The Relics of the Holy New Martyr Chryse: Their Discovery in 2009, Scientific Examination, and Translation in October 2026

Introduction

In October 2026, the relics identified by the Holy Metropolis of Edessa, Pella, and Almopia as those of Saint Chryse, the New Martyr of Almopia, were received at the church dedicated to her in the village of Chryse, in the regional unit of Pella, northern Greece. The event followed a process that had begun seventeen years earlier, when human remains were discovered near the ruins of an old church within the Byzantine castle area of the village.

According to the Metropolis, the remains underwent medical and forensic examinations, including examinations by the Forensic Medicine Service of Thessaloniki and two specialized laboratories in Germany. The findings were reported as consistent with the remains belonging to a young woman approximately seventeen years old who died in 1795, the traditional date of Saint Chryse’s martyrdom. The ecclesiastical account also draws attention to signs of severe injury, particularly around the ribs and skull, which it associates with the tortures described in the Saint’s Life.

The discovery and translation of the relics have drawn considerable interest among the faithful in Greece and abroad. They also renewed attention to the life of the young Orthodox Christian woman whose steadfastness in the faith has been preserved in the Orthodox Church’s hagiographical tradition.

Metropolitan Seraphim of Piraeus Recounts an Life Changing Incident With Saint Porphyrios of Kavsokalyva

On Monday, October 19, 2026, His Eminence Metropolitan Seraphim of Piraeus celebrated the Blessing of the Waters for the opening of the Chapel of Saint Porphyrios at the “Saint Porphyrios” Meeting Hall–Youth Center of the Metropolitan Sacred Church of Saints Constantine and Helen of Piraeus. The center is located in the heart of Piraeus, at the intersection of Tsamadou and Zosimadon Streets, at No. 52 (6th floor), and houses numerous activities.

In the brief greeting he addressed to those present, His Eminence spoke, among other things, from his personal experiences about the person of Venerable Porphyrios of Kavsokalyva, as well as the significance of the Church’s spiritual offering in the modern age.

“We came into the world in order to acquire this ethos and become partakers of the divine nature, and, through the gifts of being created ‘in the image,’ to attain ‘the likeness’ by freely cooperating with God,” His Eminence emphasized at the outset, underscoring that the purpose of the Christian life is for the human being, as a created being, to acquire the ethos of God.

Homily Two on the Day of the Feast of the Icon of the Mother of God "Joy of All Who Sorrow" (Archimandrite Kirill Pavlov)

Homily Two on the Day of the Feast of the Icon of the Mother of God "Joy of All Who Sorrow" 

On the Heavenly Help of the Mother of God

By Archimandrite Kirill Pavlov

In the name of the Father and of the Son and of the Holy Spirit!

Dear brothers and sisters, today the Church commemorates the icon of the Mother of God called “Joy of All Who Sorrow.” Orthodox Russian people have a firm and deep faith in the heavenly intercession of the Mother of God, and they often turn to Her in their needs, sorrows, and afflictions with warm and fervent prayer. And the Mother of God does not leave this faith unrewarded, but grants speedy help to everyone who asks according to the fervor of his prayer. Therefore, our people love to call the Mother of God by special names: She Who Is Quick to Hear, Searcher for the Lost, Consolation in Sorrows and Afflictions, Deliverance from Misfortunes for Those Who Suffer, Joy of All Who Sorrow…